Short Answer ID Flashcards
Orality vs. literacy: Explain the “oral-literate continuum;” give an example of an oral vs. written texts in the context of our study of biblical literature. How can this distinction be used to date biblical literature? (review Niditch; Schniedewind)
The Oral-Literate continuum describes the way in which oral and literate culture. Rather than assume a sharp distinction between oral and literate societies, which can devalue to the power of oral cultures as unsophisticated and primitive, the continuum recognizes that there are different degrees of literacy (being able to write business documents v. poetry or complex stories) and that oral culture can influence literate culture and vice versa.
Before 7th century - Israel is mostly Oral
Between 8th and 6th century Bible is written (Schniedewind) mostly under king Hezekiah and king Josiah.
Generally, oral texts are composed earlier than literate texts.
Features of an Oral texts:
- many verbs
- mnemonic/memorization friendly composition
- example Psalm 118 כי לעולם חסדו, has repetitive phrasing, easily repeatable chorus.
Features of Literate texts (written)
- Likely written in 8th - 6th century
- Lets audience appreciate more sophisticated word play.
- example Psalm 119 - the acrostic. People need to know the alphabetic order to appreciate the Psalm. Assumes a basic level of literacy.
Exodus 14-15: Identify the event and the two genres in this section. How are they incorporated? Think about what we discussed about poetry vs. prose. How do scholars date the prose vs. poetry telling of the Exodus?
Exodus 14-15 functions much like Gen 1-2 by that it is a telling/retelling of the splitting of the Sea of Reeds and God’s salvation of the Children of Israel from Pharaoh and his chariots/horsemen. Scholars suggest there are 3 parts to these 2 chapters:
1) Song of Miriam (15:21b), - Scholars believe this poetic expression of liberation was the first written account; reflects the custom in Ancient Israel of associating women to battle victory songs (women would not have known the specifications of the battle, thus the poetic text does not offer a detailed account)
2) the prose narrative (14:1-31) - Suggested to be the second written account, extracted language from the Song of Miriam to compose its narrative (all chapter 14); straightforward narrative prose.(Common practice of THIS time was to acknowledge battle victory done by a GOD - thus YHWH is mentioned as the one who did the fighting. Also, “crying out” considered direct influence from Song of Miriam)
3) The Song of the Sea (15:1b-18) - First half of ch. 15 is said to be the lastly written account, using the previous two as sources. Immediate function is that of a bridge between the narrative and Song of M, but WHAT it actually is, is debatable (hymn of praise? declarative psalm? hymn of salvation? victory song?etc..) Words suggest connection with the temple cult in Jerusalem (references YHWH’s inheritance, He has made his DWELLING, he has made a SANCTUARY with his own hands…) - Honors YHWH’s kingship. Scholars point out many areas of influence from Song of M and Prose narrative that have created this seguey text.
Discuss P; the scope; identify 3 characteristics (these can be terms, stylistic elements); identify two scholars that date P differently and explain their reasoning
P - the only legitimate communication between God & humans take place through a priest. The priest must be of proper lineage (line of Aaron) and must perform rituals in the proper way.
1)Full of technical info. Details lineage, ages, numbers, rituals.
2)No anthropomorphism. Contact with God only happens through a priest. God doesn’t have a
hand, back, walk around in the garden of Eden, seen by Moses, etc… No angels, no prophetic dreams. In fact, prophecy is only mentioned once (Exodus 7:1)
3)Mentions the tabernacle over 200 times; tabernacle is mentioned 3 times in E, never in J&D
4)Views history of Israel as justifying the institutions of Jerusalemite priesthood. For example, in Genesis 1 creation justifies the institution of the Sabbath. The covenant of Abraham justifies circumcision.
Graf-Wellhausian - Late dating of P. Traditional school of thought. Dates P to after the Babylonian exile.
Yehezkel Kaufmann, Avi Hurvitz - Early dating of P. Dates P to pre-exilic times because P uses Standard Biblical Hebrew, not Late Biblical Hebrew.
Deut 12 (Identify the main point of this passage (think about sacrifice and centralization). What are the implications for Israelite religion? How does it align with Josiah’s reform?
Main point: Tear down and burn all the high places and shrines. Only make offerings in the place that God ordains that you should bring your offerings.
Implications: Israelites were worshipping in other shrines, this was a really common practice.
Alignment with Josianic Reform: Josiah commands the destruction of all the shrines and high places. Worship is centralized in Jerusalem.
2 Kings 22-23: Describe and explain the importance; how does this passage relate to Deuteronomy and the theory of the Deuteronomistic School?) What is the scroll discovered in the Temple archives? Why is this scroll authoritative? How is it used to validate a religious reform?
In 2 Kings 22-23, the high priest discovers a previously unknown scroll in the archives of the Temple. He sends the scroll to a scribe, who then passes it to King Josiah, who then sends it to Huldah the prophetess to further confirm its authenticity. Huldah prophecies of God’s anger at the scroll’s contents not being observed. Its authority then is derived from both it being a written document (found in the official archives) and from the prophecy supporting its legitimacy.
This passage seems to describe the introduction of Deuteronomy to the corpus of authoritative texts, because Josiah’s subsequent reforms conform so closely to the laws and theology of Deuteronomy itself. Josiah tears down the high places, the asherahs and centralizes the sacrificial cult. His observance of Passover also follows the Deuteronomistic version, and not the observance described in Exodus.
